The Beauty of Holiness, Chapter 9
CHAP. IX.
IF any now seeing the necessity and excellency of holinesse, shall cry out as those, Acts 2. 37. Men & Brethren, What must we do that may be holy?
A. The Means to attain it, are The means. If you would see more Direct. peruse Bifields Marrow. p. 448, &c.plain and easie to those that have hearts to practise them.
1. You must pray unto God for it; it is his Prerogative Royall to be The Lord that sanctifieth us. Ezek. 20. 12. He is both the Authour and the finisher of it; and though he hath promised to bestow it on us, Ezek. 37. 25. 26. yet v. 37. he will for this be enquired of by the house of Israel to do it for them. You must ask if ever you would have; Spare to speak and you shall never speed. What the Apostle saies of wisdome, is true of sanctification, James 1. 5. If any one lack it, let him ask it of God. Spread your uncleannesse, and lament it before the Lord, cry as the Leper, Lord, if thou wilt, thou canst make me clean: Oh when shall it once be? Lord, thou knowest that the way of man is not in himselfe, but tis thou who art the heart-making, that must be to me the heart-mending God, &c. It is therefore observed that the men of most prayer, have been the men of most holinesse; as Moses, Samuel, Job, Daniel, Paul, &c. True it is we must use all other means, but without praier they are all but vain: This must come in the Reare of all, and be added to all other means that they may become effectuall. When the Apostle had directed the Ephesians to put on the whole armour of God, he addes in the close of all, Praying allwayes, &c. Ephes. 6. 18. This is like Goliahs sword, none like that; and therefore Gods servants being sensible of their own uncleannesse, by prayer have made out unto God for it. Psal. 19. 12. Cleanse me from secret sins. And 51. 10. Create in me a clean heart. And 119. 133. Order my steps aright, and let no iniquity have dominion over me. And Paul praies for his Thessalonians that God would sanctifie them wholly. 1 Thes. 5. 23. Nor is it all praying or seeking that will prevail;
But we must seeke it.
1 Early.
2 Earnestly.
3 Constantly.
And to encourage you, know, That none ever sought God thus, but he was found of him. Many ask, but it is amiss; either they seek it not early in their youth, or they seek it not zealously and earnestly with their whole heart, or they cannot wait, but give over presently; no wonder if such ask and have not, because they thus askamiss.
1 Then, you must seeke a gracious frame of spirit, *See eight Reas. for this. Gatakers Ser. on Matth. 6. 33. fol. p. 43. &c.early, in the morning of thy youth, whilst the day of thy visitation lasts; to such the promise runs, Pro. 8. 17. They thatseek me early shall See more fully M. Ant. Burgess Ser. 75.finde me. There are certain seasons of grace when the Lord makes tenders and offers of grace to the soul; happy those that observe those seasons, and know in this their day the things that concerne their everlasting peace! There is a time when the Lord will be found of his people; observe that season and improve it; seek the Lord while he may be found, call upon him whilst he is near, Isa. 6. Remember thy Creator in the daies of thy youth, before the evill daies come. Fly betimes from the lusts of youth, such as pride, fornication, self-confidence, rashnesse, sensuality, voluptuousnesse, &c. 2 Tim. 2, 22. God takes it kindly when young persons will so farre deny themselves that they can follow him through a wildernesse of temptations and oppositions in a Land that is not sown. A hypocrite may follow him in a Land that is sowen with pleasures, profits, honours, &c. but to follow him in the want and losse of these, argues some sincerity, and makes us dear to God. Jeremy 2. 2. I remember the kindnesse of thy youth, the love of thine espousals, when thou wentest after me in the wildernesse in a Land that was not sown. It was Josiahs commendation that when he was but sixteene years old he began to seek & serve the Lord, 2 Chro. 34. 1. 3. And Obadiah feared the Lord from his youth, 1 King. 18, 12. You must be good young, if you would be good long. Seldome doth a devil in youth prove a Saint in years; the time of conversion (as one well observes) is usually between 18. and 28. and he that mispends that flower of his time is seldome good. The devil indeed hath a Proverb, A young Saint and an old devil: But Gods Spirit tels us the contrary, Prov. 22. 6. Train up a child Angelicus juvenis senibus Satanizat in annis.in the way he should go, and when he is old he will not depart from it. Train up a child vertuously, and usually he will See Childs Patrimony, ch. 2. Harsnet on Rep. p. 260, & 278, &c.continue. Youth is our seed time; our harvest, and our hopes depend upon our care and diligence in this plowing and sowing season. Every thing is Opportunitas… plurimùm potest in qualibet re. Bulling.most beautifull and successfull in its season: Davids blessed man brings forth (fructum suum in tempore suo) his fruit in due season, and therefore all that he doth, prospers, Psal. 1. 3. Whilst then the day of thy youth, the day of health, and the day of grace lasteth, whilst God stands knocking at the door of thy heart by the motions of his Spirit, speedily entertain him, embrace his motions, suffer thy selfe to be led by his Spirit in waies of obedience; resolve with David that God shall be thy God, and that thou wilt seek him early, Psal. 63. 1. Let it be your first work to seek his Kingdom; else if you delay and Diaboli vox est, Da peccato quod praesens est, Deo quod futurū: peccato floremaetatis, Deo reliquias. Daven.put off God from day to day, your hearts will be hardened, your sin increased, Gods wrath provoked, and Satan encouraged. Learn wisdome then of the men of the world; the Mariner observes his wind and tide, the Lawyer his Term, the Chapman his market, the Husband man his seasons; yea the Stork and the Crane and the Swallow know the time of their coming, and the laborious Bee loseth no fair seasons. Consider that time Nullus dum per caelum licuit otio perit dies. Pliny.it self is short, but the seasons of grace are shorter, and if you lose them, you lose all. This ruined Jerusalem, because she knew not the day of her visitation See, Madens, Serm. on Luk. 19. p. 148, &c. Gros Inducements to Christ. p. 25. 26.Luke. 19. 44. Yea many that seek after heaven shall miss of it, because they seek too late, Luke, 13. 24, God hath allotted to every man that lives in the bosō of his Church a certain time for repentance, and he that neglects that time, & comes not in to Christ then, can never be saved; and therefore be sure ever to second the Spirits motions with obedience; lest if the Lord call and you will not hear, the time come when you shall cry and shall not be heard, Prov. 1, 24., &c.
2. Seek it earnestly, with all thy heart and with all thy might, with the highest intention of affection; they are only wrastling Jacobs that become prevailing Israels. Importunity will do much, it made an unjust Judge to do justice: no man ever sought God with his whole heart but he found him, Deut. 4. 29. Ier. 29. 13. 2 Chron. 15. 15. God hath made many gracious promises that he will sanctifie and cleanse us; urge them in thy prayers, beseech him to remember the word which he hath spoken to his servants, wherein he hath caused us to trust, Ezek. 36. 25, 26, 27. Zach. 14. 20, 21. Obad, 1. 7. 1 Cor. 1. 30. Go unto Christ, in him is a fulnesse of holinesse, to answer for our unholinesse; Christ is the Magazine and Store-house of all grace; in him is not only a fulnesse of Plenitudo abundantiae. Plenitudo redundantiae.Abundance, but a fulnesse of Redundance, an overflowing fulnesse for me and thee, and for all that come unto him.
3. Seek it constantly, never give over, Non cepisse sed perfeciss… virtutis est.but wait still; in due time we shall reap if we faint not; do not limit the holy One of Israel to thy time; consider how long thou didst make him wait on thee before thou heardst him: and then shouldst thou die in this waiting condition, yet thou art blessed. Deo confisi nunquam …onfvsi.Isa, 30. 18. Hold on thy suit take no deniall; the comfort thou wilt meet with in the end, will abundatly recompence all thy waiting; and though hope deferred may make thy heart sick, yet when it comes it will be as a Tree of Life, Prov. 13. 12.
II. If ever you would be holy, you must take heed of offending and grieving Gods holy Spirit by your sins; for sanctification is the most proper work of the Spirit, and therefore he is called the holy Spirit; for as the Father Elects, and the Son Redeems, so the holy Ghost doth most properly sanctifie, 1 Pet. 1. 2. Titus 3. 4, 5. 'Tis the Spirit that must inlighten, enliven, strengthen, quicken, convince us of our spirituall See more Sibbs fount s…aled p, 112, &c.nakednesse, blindnesse, poverty and misery; it must enable us to all Duties, and make all Ordinances effectuall; and therefore as you love the In amore sempe… cau… t…la; nemo enim melius diligit, quàm qui maxim… veretur offen… d…re. Salv.Spirit of God, and tender your own salvation, quench not the motions of Gods Spirit in your souls; when it would convince you of sin, and humble you, do not drink nor drive away those pangs of the New-birth, but obey its motions; surrender up all the keyes of thy soul unto him, let him rule in thee and over thee, and suffer thy self to be led by it, and it will assure thee of thy Adoption.
III. Attend upon the Preaching See M Ant. Burg. Sers 83,of the holy word of God; it is the ordinary means by which the Spirit of sanctification is conveyed into our souls, Act. 10. 44. Whilst Peter was preaching, the holy Ghost fell on those that heard the Word. Gods Spirit breaths not in an Ale-house, or in a Play-house, but in the ordinances; they are the vehiculum Spiritus, the Spirits chariot, God will be found in his own way and means; and therefore we should sit in the winds way, and though for the present we finde not that comfort we expect, yet let us wait Lex sanctifi…ationem promovet, q. …ominem ad peccati agni…ionem adducit, Wendel. I. 1. c. 26. Harsnet, on Rep. p. 65. to 124.still; the lame man that lay long at the Pool of Bethesda, at last was cured. Attend then to the whole Word of God; to the Law as well as to the Gospel; let its terrours humble thee, and out thee of thy self, that so the Gospel may comfort thee: For Gods usuall method is to bring men to heaven by The Preaching of the Law not only preparatively, but (being blessed by God) instrumentally works the conversion of men.the gates of hell. First to bring men to mount Sinai, and then to mount Sion; first to mount Ebal the mount of cursing, and then to mount Gerizim the mount of blessing; first the Spirit of bondage to convince men of sinne and make them fear, and then the Spirit of adoption, to cry Abba Father, By the M. Ant. Burgess, Vindie. Legis, p. 195. & 261.assistance of the Spirit, the Word will be a sword to kill our corruptions, and a glass to discover our selves unto our selves; for though morall truths may adorn the soul, yet it is only Divine truth that purifies it, Psal. 119. 9. John 17. 17.
Nor is it all hearing that brings sanctification, Quicquid recipitur, id ad modū recipientis recipitur. Si vas est putidū, ci que vinū infundas optimū, fiet putidū. à Lap.but 1. You must hear Preparedly; the heart must be cleansed and purged from sin before we can hear with profit, 1 Pet. 2. 1. 2. Iames 1. 21. Ezra 7. 10. Eccles. 5. 1 Iohn 11. 13. Plowing must go before sowing Ier. 4. 3. We must humble our selves in our closets before we hear, that we may come with an appetite and desire after the Word. The very cause of so little profiting, after so long Preaching, V. Zepperi de ar…e concionandi. l. 5. c. 1, 2. &c.is unprepared hearing; this accidentally makes the Word to harden men, and makes them worse, Isa. 6. 9. 10. They'l come and hear, but like Rachel they'l bring their idols with them, Gen. 31. 19. Most men come as to a Market or Fair, without any inward preparation; but did they but know the transcendent purity of that God before whome they stand, and the weightinesse of the duty which they are about, then would they come with fear and trembling, and take heed how they hear. Observe how terribly God threatens all carelesse unprepared persons, *Respo…debo ei non vcrhis, aut oraculis sed stimulis, & stagellis quae belluarum disciplina est. Sanct. in loc.Ezek. 14. 7. 8. He that sets up his Idols in his heart, and comes t…inquire of me, I will set my face against that man, and will make him a proverb, and will cut him off from the midst of my people.
2. You must hear Attentively and Intentively, with the greatest care and diligence, Isa. 55. 2. 3. Prov, 5. 1. 2. Acts. 16. 14. Luke 19. ult. Consider, thy Heating is for Eternity; every Sermon will do you good or hurt for ever; without attention we lose all, be the Preacher never so powerfull, and his Doctrine never so good.
3. You must hear Retentively, and remember it Heedfully, lock it up as a jewell of speciall concernment. hide it in your heart, as David did, Psal. 119. 11. and Mary, Luke 2. 51, This is commanded, Deut. 11. 18. Job 22. 22. Iohn 15. 20.
4.
You must Rcceive the Word.
1. Understandingly.
2. Beleevingly.
3. Reverentially.
4. Obedientially.
5. Affectionately
'Tis a mercy, and there is some hopes of people when they come and hear. 2. It is a greater mercy to hear and approve of the truth delivered, but the greatest mercy is to receive it into our hearts with love, and to bid it welcome into our souls, be it for humiliation or consolation. There must be no carping or cavilling at its sharpest reproofs, but we must receive all with a Benedictus Dominus, 1 Sam. 25. Blessed be the Lord, blessed be his servants, and blessed be their counsell: There must be a promptnesse and readinesse in us thus to receive it, as the Beroans did, Act. 17. 11. 1 Thes. 2. 13. It is not bare hearing, but receiving, eating, digesting the Word, which will make it to us the joy and rejoycing of our souls, Jer. 15. 16.
1. We must receive it Understandingly. Unlesse we understand what we hear, all is lost. Hence Christ cals on Audire & non intelligere est negligere.the multitude to hear and understand. Matth. 15. 10. and not barely to read or hear but to search out the meaning foreign, scrutamini, nee legite …antum, sed attento a… mo expendite. Grotius.of the Scriptures, John 5. 39. we must be able to hear with a judgement of discretion, trying all things and holding fast what is good, 1 Thes. 5. 22.
2. Receive it Beleivingly. We must by faith apply the truths delivered to our selves particularly. It is not sufficient we beleive the doctrine to be true, but we must apply it, Iob. 5. 27. A plaister unapplied will never cure; by faith it must be ingrafted into ourhearts, Iames. 1. 21. Unbelief hinders the power of the Word, and barres the heart against it, so that it cannot profit us, Heb. 4. 2.
3. Receive it Reverentially and Meekly. You must bring humble and meek hearts to this Ordinance; such only are fit scholars for God, Psal. 25. 9. To this end we must set our selves as in Gods presence, and hearken as if God himself did speak; look not so much on the Minister, as on God in him, whole Embassador he is; when the Minister threatens, think you heard God himsel threatening you; & when the Minister comforts the humbled, think that thou hearest God himself comforting thee; for Christ preacheth In and By us; and when our preaching agrees with Gods Word, it is as the Word of God himself. He that hears you, hears me; when we speak, God speaks, Luke. 10. 16. Dan. 9. 10. Exod. 16. 7, 8. Iohn 1. 23. Luke 1. 70. 1 Thes. 2. 13. 2 Cor. 5. 20. The words of an Embassador are esteemed as the words of him that sent him. Excellent is that of Cornelius Act. 10. 33. though a souldier and a gteat man, yet he sets himself, as in Prompti & parati sumus audire, et facere, & facere quaecunqu… ex Deo iusse… ris. à Lap.Gods presence, to hear All things that God should speak. This made Iacob come with fear, when he had said, Surely the Lord is in this place, Gen. 28. 16. then v. 17. he was afraid and said, How dreadfull is this place!
4, Obedientially. We must resolve before we come to obey whatsoever God by his Ministers shall command us, be it never so crosse to flesh & blood, be it for humiliation or consolation; be it to cut off a right hand; or pull out a right eye; you must resolve to do it: If God will be pleased to teach you his waies, you must resolve that you will walk in his paths, Isa. 2, 3. You must answer as they did, Ier. 42. 5, 6. Whether it be good or whether it be evil, we will obey the voice of the Lord. If the Ita formatos esse decet piorum animos, ut Deo sine exceptione obediant: sive imperet quod adversatur eorum animo, sive aliò quàm velint trahat. Calvin.Lord will vouchsafe to draw us, we must resolve to run after him, Cant. 1. 4. Psal. 119. 33, 34. So soon as ever the Lord commands, we must presently obey, Psal. 95. Whilst 'tis to day, before to morrow come, hear his voice. When God cals, Samuel presently answers, Here am I, 1 Sam. 3. 10. As soon as ever God commanded David to seek his face, his heart presently eccho's, Thy face Lord will I seek, Psal. 27. 8.
5. We must receive the Word Affectionately. Our hearts must be affected with joy, sorrow, love, desire; we must not only bring habitual preparation, but there must be also a stirring up, and an acting of the graces of the Spirit in the act of hearing: When we hear of the terrors of the Law, we must tremble and fear, Acts 2. 37. Josiahs heart melts at the hearing of the Law, 2 Chron. 34. 27. God highly prizeth such a frame of spirit, when we tremble not only at his judgements, but at his very word, Isa. 66. 2, 2. When we hear of the promises, we must rejoyce in them. Iob 23. 12. Psal. 19. 10. Ier. 15, 16. The Primitive Christians heard the Word with gladnesse, Acts 2. 41, &c.See more Prestons Elegant description of Life and D. p. 168.
This right receiving of the whole Word of God, is a special means of our sanctification, which made me willing to presse it the more fully.See Gatakers Ser. on Mark 13. 37. p. 88, &c.
IV. Delight in the company of Saints, make them thy bosom companions; for as he that walks with wise men shall be wiser: so he that walks with good men shall be better: they will help thee by their praiers, by their counsel, and by their example. Communion with Saints is a soul-inriching mercy; one living coal makes another burn: Saul being amongst the Prophets fell to prophesie. Barnab as a good man and full of the holy Ghost, brings in many to the Lord, Acts 11. 23, 24. A man that is full of spirit, quickens mens spirits.See Brooks Remed. p. 157, &c.
Away then with all prophane company; what communion hath light with darknesse? what comfort can Gods people finde in their society with Atheists, Fornicators, Drunkards, Apostates, There is a kinde of venome and poyson in the society of godlesse people, which grows like a gangrene, &c.&c. Therefore the Lord in Scripture so oft commands his people to forsake such company, Ephes. 5. 7. 11. 2 Thes. 3. 14. Rev. 18. 4. for it is impossible for any man to be godly long, that Harsnet on Rep. p. 391. &c. Burgess 120. Ser. p. 450, &c.delights in ungodly company, and that doth electively make them his companions.
V. Get afflictions sanctified. Christs blood doth sanctifie us Meritoriously, 1 Ioh. 1. 7. God by his Spirit Efficiently, and afflictions Instrumentally; they are excellent means to soften and meeken the proud heart of man, they help to discover our selves unto our selves, they teach us many good lessons, *See twenty good lessons which afflictions teach us, M, Cases Correction, Instruction, p. 5, &c. Traps Lovetokens.Psal. 94. 12. They help to purge out our drosse, and make us partakers of Gods holinesse, Heb. 12. 10. They are his pru… ing knives to blood us, and his Physick to purge us that we may bring forth more fruit, Iohn 15. 2. They are Gods fire wherewith he purifieth his gold, Si fortes fuerint, sancti esse vix poss…t, Salv.Zach. 13. 9. In his wisdom he sees it is best for us to be kept low, considering how hard it is for weak man to be Great and Good, to be High and Holy.
VI, and lastly, He that will be holy, or would preserve his holinesse, must be frequent in that soul-inriching duty of self-examinatiō; he must daily search and try his waies, purging out that old leaven of sin which infects and enfeebles Nihil magi… enervat spiritualem poten…iam quàm peccatum, nec ad sapien… p…ualia sappetitum mag… Wickli…e.the soul, he must search for it as for a traytor, and having found it, he must nor spare it, but must kill and crucifie it without mercy; for the sparing of sin undoes the sinner: He must fully and freely confesse and forsake his sin, and then he shall finde mercy, Prov. 28. 13. And since a right confession of sin is a special means to attain sanctification, according to that promise, 1 Ioh. 1. 9. If we confesse our sins [sincerely and seriously] God can not then in justice but pardon such penitents, and clense them from their sins; I shall briefly set down Modus rei cadit sub praecept. ut loq. Scholast. the manner of a thing is commanded as well as the matter. Bonum non est nisi bene fiat. Jer. 48. 10. though it be the work of the Lord, yet he is cursed that doth it negligently.some directions for it, and so conclude. 'Tis not every confession of sin that brings pardon, but he that will rightly confesse his sin must observe these seven Rules.
He must confesse his sinnes
1. Freely.
2. Fully.
3. Speedily.
4. Sincerely.
5. Affectionately.
6. Beleevingly.
7. Reformingly.
All these are the ingredients of a sound confession. 1. We must confesse our sins Freely without compulsion, when we are in health, in our youth, in peace & prosperity. Free-will offerings are most pleasing to God; 'tis the best hony which flows from the comb without crushing, and the best wine that flows from the grape with least pressing. Compulsive duty is no duty in Gods esteem: A Pharaoh never confesseth his sin till he comes to the rack: A Saul till he is like to lose his Kingdom: A Balaam till he sees an Angel ready to slay him; nor will a Iudas cry Peccavi, till the pangs of hell surprise him. But the godly are drawn by Gods goodnesse, rather then driven by his greatnesse; they are free and forward to give glory to God, and take shame to themselves in the confession of their sins, as Nehemiah, Ezra, Iob, David, Paul, &c.
2. Fully. We must not hide any one sin that we know of; for every sin is a thief and traytor to the soul, and being concealed (though it should be but a little one in thy esteem, yet) may unbolt the door for greater. Hiding of sin hinders mens prosperity in body, soul, goods and good name, *Non prospe rabitur; foreign (i.) gravi poenâ afficietur qui peccata dissimulat.Pro. 28. 13. there must be no denying of our sins, like the harlot, Prov. 30. 20. no pleading for them, no excusing them, or laying them on others. 1. Not on God, as Adam did, Gen. 3. 12. He tempts no man to sinne, James 1. 13. Augmentum reatûs est innocentiam iactare post culpam, Salv.2. Not on Satan, he may entice thee, but he cannot force thee. 3. Not on men, as Aaron did, Exod. 32. 22. and Saul, 1 Sam. 15. 21. We must not extenuate or lessen them, but aggravate them by all circumstances to make them odious to our selves, 2 Sam. 24. 10.
Quis, quid, ubi, per quos, quoties, cur, quomodo, quandoPeccati gravitas augetur circumstantiis.
Peccasti dices, ut sit confessio vera. Alsteed.
We must make full, plain, and particular confessions of all our known sinnes, great and small, original and actual. They that would have pardon must confesse All their iniquity, and All their trespasses, Levit. 26. 40. & 19. 21. the more particular the better; as Paul confesseth he was a persecutor, a blasphemer and a reviler, 1 Tim. 1. 13. especially we must confesse and bewail our darling sin, the sins of our complexions, callings, education, &c.
3. Speedily. The sooner we fall to Mora trahit periculum. vulnera clan… a plus cruc… ant. Greg.confession, the better. If a man have drunk poyson, the sooner it is vomited up, the better it's for him. While sin is fresh and green, there is some tendernes and sense in us; but our heard hearts are like iron, let them cool and they are hardly wrought upon. A disease that is chronicall and old, is harder to cure then a new one, Jer. 13. 23. Can a Blackmore change his skin? &c.
4. Sincerely and cordially. Our outward confessions and expressions must come from inward impressions of grace upon the soul. Most mens confessions Iu Iabris non in fibris nat….are meer words; God is nigh to their mouths, but farre from their reins, Jer. 12. 2. Isa. 29. 13. and though in words they speak much against their sins, yet their hearts love them dearly, and they will in no wise part with them. Such mens confessions will be their condemnations; out of their own mouths will God condemn them, and give them their portion with the hypocrites. Hypocriticall confessions be they never so eloquent or excellent for words, are meer abominations; our confessions must be the voice of our hearts, rather then of our tongues; for as in all duties, so especially when we come before the Lord to acknowledge and confesse our sins, there must be all plainnesse and sincerity without doubting or hypocrisie; cold, carelesse, customary confessions do more provoke God oft times then the sin it self. If a child should come and tell his father what he had done against him without any remorse or sorrow, he would take it rather for a profession then any true confession of his fault. God oft punisheth such formall confessors, by giving them up more greedily to sin: as Pharaoh, after he had made a verball co…fession of his sin, was worse after, Exod. 9. 27. yet v. 34. he sinned yet more, and hardened his heart against the Lord.
5. Affectionately, with sorrow hatred, shame, &c.
1. Our hearts must be full of sorrow and deep humiliation under the sight and sense of sin; every sin must be as a sword in our bosoms, we must be sensible of the burden and bitternesse of it: This made Peter weep bitterly. When David resolved to confesse his iniquity, he presently adds, and I will be sorry for my sin, Psal. 38. 18. Where this sorrow is, though a man be not able to expresse himself in words, yet God accepts of the affection.
2. In our confessions there must be an hatred and loathing of sin, it must work an indignation in us, Hos. 14. 8. 2 Cor. 7. 11. Job. 40. 4. & 42. 6. his sin made him to abhorre himself; We must fall out with our sins, before God will fall in love with us.
3. We must confesse our sins with shame. When we consider the number and nature of our sins, what a tender, bountifull and gracious God we have sinned against, 'how long we have rebelled against him, and yet he hath spared us: now must we take shame to our selves, and be even confouded under the sense of our sins, as Ezra 9. 6. Ier. 31. 18, 19. Dan. 9. 7. Ezek. 16. 61. Now he cares not for his own reputation; so God may be glorified, he is content to be a based; so God may be magnified, he is content to be nullified. This holy shame is a sign of ingenuity, and of a good temper of Pudor est foreign colorvtirutis. Diog.spirit: We are ashamed to be found doing any base thing; sin is the basest of evils, and therefore we should be ashamed and confounded before God at the remembrance of all those base lusts which have reigned in us and over us: God loves to see us thus loathing our selves, Ier. 31. 18. 20. And if the Sun and Moon be ashamed of our sins, Isa. 24. 23. Ier. 50. 12. and the apostasie of Christians puts Christ to shame, Heb. 6. 6. should not we then be ashamed of sinne which makes the very creature blush, and puts Christ to shame? Oh let our hearts be full of grief, and our faces filled with shame for all our abominations! yet let it not be the shame of a thief when he is taken, Ier. 2. 26. because of disgrace and losse of credit; but let it be a filiall shame, from a sight and sense o… the loathsomnesse of sin, it being offensivum Dei, aversivum à Deo, odious to God, and hurtfull to our selves; such shame is our glory. Wo then to all imprudent, frontlesse men, whose life is a trade of sin, and they meer workers of iniquity, yet have brows of brasse, and whores foreheads that cannot blush: God will not bear long with such, Isa. 3. 9, 10. & 48. 4. Ier. 3. 3. & 6. 15. & 8. 12. Impudency proclaims impudency, when men are so farre from shame, that they think it a shame & disgrace not to sin and swear, and go like Ruffians, these are come to the height of sin, and are sinners that know no shame, Zeph. 3. 5.
6. Beleevingly; hoping and waiting for mercy and Pardon. We must be humbled, but not despair: David had sinned greatly, yet he beleeves i… Gods mercy, and begs for pardon, Psal. 51. Iudas indeed confessed, but without hope of pardon, and therefore hangs himself; but the sorrow of the godly is mixt with faith, and his confession with beleeving that his sins are pardonable, and God will yet shew him mercy. Ezra 10. 2. Yet there is hope for this thing.
7. Reformingly. True confession is joyned with Reformation; he doth not only confession his Ignorance, Atheism, Worldlinesse, Hypocrisie, &c. but he likewise forsakes them, and resolves against them, Prev. 28. 13. Confession of sin and the confusion of sin go together in his soul; he desires as freely to forego his sin, as he desires it should be forgiven. The Ephesian Converts confesse their sin, and then burn their books, Act. 19. 18, 19. The wicked sometimes confesse, but they never forsake their sin, but after confession they return whith the dog to his vomit. Saul confesseth with tears, that David was more righteous then he, yet after that persecutes him again. Pharaoh confesseth the Lord is righteous; I have sinned; yet after persecutes Israel again. But the godly ever joyn Reformation with Consession.
In a word then, we see there must be See twenty ex…e. consider. to keep us from sin. Bolton comfaffl. consc. ch 49 …. 10, &c. Peccatum est deformitas & pravaricatio legis divinae, directè contrarium sanctitati, quae est con…o mitas voluntat… nostrae cum lege divinâ. à Lap.an abhorring of all sin by such as would attain to sanctification: for sanctitie and sin approved of cannot subsist together, though sanctitie and sin …ated and lamented may. Sin and sanctitie are directly opposite; for sanctitie is our conformitie to Gods will, & sin is a deformitie and transgressing of it: Yet some sin nes are more directly opposite to it, and therefore we must more especially watch against them: As
1. Drunkennesse is a beastly, swinish Vt omnium amnium confluxus in oceanum, sic omnium vitiorum in hoc vitium.sin, a fit stie for the devil, but Gods holy Spirit abhorres such a dwelling.
2. Idolatry, 'tis spirituall adultery, & breaks the Covenant; they forsake the Holy one of Israel, to follow Idols, therefore God will forsake them.
3. Fornication is a sinne most directly opposite to sanctification; it is made a part of our sanctification to fly from it, 1 Thes. 4. 3. This is the will of God, even your sanctification, that ye should abstain from fornication: It is a sin not to be once named amongst Saints but with detestation, Ephes. 5. 3, 4, 5. Our bodies must be kept chaste and pure, as becomes the *Hujus templi aedituus & custos est pudicitia, quae nibil immundum aut prophanum inferri sinit, ne Deus ille qui inhabitet inquinatam sedem offensus relinquat. Tertul.Temples of the holy Ghost; for he that defiles the temple of God, him will God destroy; and if men and Magistrates will suffer it to go unpunished, yet the God of heaven will not, Heb. 13. 4. Whoremongers and adulterers he will judge. 'Tis not so light a sin as prophane men imagine; it is a God-provoking sin; where fornication and adultery reign, the plagues of God are ever at the door; this sinne helped to bring the flood upon the old world, Gen. 6. 2, 3. 7. this sin cut off three and twentie thousand of the Israelites, 1 Cor. 10. 8. This brought sad afflictions on David, 2 Sam. 12, &c. It is a sin that blinds the judgement, Hos. 4. 11. transforms men into beasts, enseebles the body, emasculates Ecclus. 19. 2▪the minde, shortens the daies, Prov. 5. 11. spends the radicall moisture, breeds foul diseases, consumes the estate, Prov. 6. 26. & 29. 3. Luke 15. 13. 30. barres men from heaven, 1 Cor. 6. 9, 10. and casts them into hell, Prov. 9. ult. Rev. 21. 8. The miseries which attend Breve est quid dele…tat, aeternū quod torquet.this sinne, I finde summed up in this Tetrastich.
Faemina, corpus, opes, animum, vim, lumina, vocem,
Referente S…yro C. C. p. 475.Polluit, annihilat, necat, eripit, orbat, acerbat,
Occidit que animan, consortia, faedera, famam,
Debilitat, perdit socios, aufért que fideles.
Oh then let the diresull plagues which attend this sin, and which we see daily to be executed on those that practise it, make us not only go or run, but with all speed fly from it, as we would from the devil, who is The unclean spirit, and delights to draw men to uncleannesse. It is the Apostles precept, 1 Cor. 6. 18. Flee fornication: and Alia vitia pugnando, sola libido sugi endo vincitur; fugiendo faeminas, objecta, occasiones libidinis à Lap.to this end flee the occasions of it, and inducements to it, as idlenesse, drunkennesse, gluttony and pampering of the body, familiaritie with suspitious persons, neglect of fasting and prayer, neglect of watching over our hearts, senses, waies and words, &c. He that will shun a sinne, must shun the occasions of that sin; else we tempt God, and he will never deliver us from the Vitare peccata, est vitare occasiones peccati. Reg. See more Brooks Kem. ag. Sat. dev. p. 86, &c. to 95. Gataker Ser. on Mark 13. 37. p. 79.sin, but leave us up to it because of our negligence. It is a true saying, He that will no evil do, must do nothing that belongs thereto. Shun the occasions, and God will preserve you from the sin.
[See the foulnesse of this sin, and the plagues that attend it, fully set forth by M. Iohn Downam in his Treatise against Whoredom, p. 1. 8, &c. & M. Hildersham on Iohn 4. Lect. 15. p. 66. to 87. and ten Aggravations of it, by D. Ier. Taylor, Holy Living, p. 83, &c.]
Thus have I at last brought you to Mount Nebo, and from thence given you a glimpse of the Heavenly Canaan: it is not bare speculation which will bring usthither: there must be practice. To know these things is necessary, but without Doing them they will do us no good. It is not praising but Practising of holinesse, which will bring us to the God of holinesse. Let us then make it our great work, 1. To get inward sanctification, get our hearts renewed. 2. Let us shew the truth of this inward holinesse, by our holy words, holy works, and holy walking; and then know for thy comfort, whoever thou art, be thou afflicted, tempted, poor, despised, &c. yet if thou thus continue to walk in the way of holinesse, thou shalt certainly at last arrive at the haven of happinesse; having thy fruit in holinesse, God himself hath told thee, that thy end shall be everlasting life. To which holinesse and happinesse, sanctification and salvation, he of his own free mercy bring us, who hath so dearly bought us, even Jesus Christ the Righteous.
Amen.
Amen.
FINIS.